Unification stands as one of the most structurally consequential concepts in the depth-psychological corpus, appearing across alchemical, mystical, theological, and clinical registers with a consistency that signals its status as a root concern of the individuation project itself. Jung positions unification as the teleological aim of the opus alchymicum — the reconciliation of psychic opposites that culminates in the coniunctio — while his commentators, notably Edinger and von Franz, trace its symbolic grammar through number theory, alchemical stages, and cosmogonic myths. The movement is consistently from primordial unity, through necessary differentiation and conflict, toward a recovered wholeness that is qualitatively superior to the original undifferentiated state. Corbin’s reading of Ibn Arabi introduces unification as unio mystica in the Sufi register — the ittiḥād of lover and beloved — which resists reduction to either incarnational theology or mere pantheism. Von Franz maps this same dynamic onto matter itself, locating in the alchemical tradition a vision in which spirit, soul, and body become “one unchangeable divine substance.” Freud’s indexed references to “unification of material” and “unification with childhood experience” reflect the term’s cooler, more technical presence in dream theory. The central tension throughout the corpus is whether unification is a union of opposites that preserves distinction or a dissolution that annuls differentiation — a question that separates mystical absorption from psychological wholeness.